Pope Leo XIV : Missionary Work in Peru

Robert Prevost, Pope Leo XIV, Peru missionary work, Augustinian Order, Liberation Theology, Catholic social justice, Peruvian Catholicism, Latin American Church, Bishop of Chiclayo, inculturation, parish priest Peru, social outreach ministry, Peruvian communities, Catholic missionary, religious leadership, pastoral innovation, community development, faith and social action, Catholic education Peru, Quiet Please Podcast

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Episode Transcript

Speaker 1 (00:00):
Welcome to Pope Leo fourteen. I'm your host, Solomon Bishop,
though most folks just call me Saul. Today we're continuing
our journey through the remarkable life of Robert Prevost, the
man who would become Pope Leo the fourteenth, by focusing
on what many consider the defining chapter of his spiritual journey,
his two decades of missionary work in Peru. It's a

(00:20):
story of cultural immersion, pastoral innovation, and a deepening commitment
to social justice that would profoundly shape the future Pontiff's
vision for the Church. When Robert Prevost first set foot
on Peruvian soil in the early nineteen eighties, he couldn't
have known that this South American nation would become his
home for the next twenty years. The young Augustinian priest,

(00:41):
fresh from his ordination and legal studies, arrived in a
country that was experiencing profound social and political turmoil. Peru
was grappling with the emergence of the Shining Path, a
Maoist guerrilla organization whose violent campaign would claim nearly seventy
thousand lives over the next two decades. The country was
also dealing with severe economic instability, with inflation rates reaching

(01:02):
staggering heights under President Alan Garcia's first administration. It was
into this complex and challenging environment that Father Provost arrived,
assigned initially to a perish in the outskirts of Lima.
The contrast with his previous life in Chicago and Rome
could hardly have been more stark. Instead of the familiar
streets of his childhood or the hallowed halls of religious academia,

(01:22):
he found himself in a community where poverty was not
an abstract concept discussed in theological seminaries, but a daily
reality faced by his parishioners. Those who knew Provost during
those early years in Peru often remark on his initial
cultural adjustment. Despite his fluency in Spanish, a skill he
had honed during his studies, there was still the challenge
of adapting to Peruvian dialects, customs, and ways of life.

(01:46):
One story shared by a fellow Augustinian who worked alongside him,
recounts how Prevost once accidentally used a term that had
an entirely different connotation in Peru than it did in
standard Spanish, causing uproarious laughter among his congregation. Rather than
being embarrassed, Provost reportedly joined in the laughter, asking his
parishioners to help him understand the local expressions, a small

(02:06):
moment that exemplified his approach to cultural integration. What distinguished
Provost's missionary approach from the outset was his commitment to
listening before acting. Unlike some foreign missionaries who arrived with
preconceived notions of what communities needed, Provosts spent his first
months in Peru in a posture of receptivity, attending local gatherings,
visiting families in their homes, and simply observing the rhythms

(02:29):
and challenges of daily life in his parish. This patient
approach earned him the trust of communities often wary of outsiders,
particularly those from wealthy nations like the United States. As
he settled into his role, Provost began to develop pastoral
programs that responded directly to the needs he observed. In
one particularly impoverished area outside Lima, he established a community

(02:50):
kitchen or commodore popular that provided nutritious meals to children
and the elderly. Rather than simply distributing food, however, the
program was structured as a co operative, with local women
taking responsibility for planning, preparing, and distributing meals. This emphasis
on community agency rather than dependency, became a hallmark of
Provost's approach to social outreach. Education was another focus of

(03:14):
Provost's missionary work. Drawing on his background in mathematics his
undergraduate degree from Villanova, he volunteered to teach at local
schools that were understaffed and under resourced. Former students recall
his creative teaching methods, particularly his ability to make abstract
mathematical concepts tangible through everyday examples. One former student, now
a mathematics teacher himself, remembers how prevosts used the local

(03:37):
market to teach probability and statistics, having students predict and
then record the fluctuating prices of staple foods. Beyond these
formal educational initiatives, Provost established adult literacy programs in his parish,
recognizing that many adults, particularly women, had been denied educational
opportunities in their youth. These programs combined basic literacy with

(03:59):
practical skills training, enabling participants not only to read and write,
but also to better navigate the economic challenges they faced.
The curriculum often incorporated elements of liberation theology, encouraging participants
to connect their faith with critical awareness of social structures
and active participation in community transformation. As Provost's understanding of

(04:20):
Peruvian society deepened, so did his theological perspective. The stark
inequalities he witnessed daily led him to engage more deeply
with liberation theology, a movement that had emerged in Latin
America in the nineteen sixties and emphasized God's preferential option
for the poor. While Provost never aligned himself with the
more radical political expressions of liberation theology, he embraced its

(04:43):
core insight that authentic Christian faith must manifest in concrete
action for justice and human dignity. This theological evolution was
evident in his homilies, which increasingly connected scripture to the
lived realities of his parishioners. Those who attend his masses
during this period recall how he would draw parallels between

(05:03):
biblical narratives and contemporary challenges. The Exodus story became a
reflection on economic liberation, the prophetic tradition a call for
just social structures. The Gospel accounts an invitation to create
beloved community in the midst of violence and division. What's
particularly interesting about Provost's engagement with liberation theology is how

(05:24):
he balanced its structural critique with personal spiritual formation. While
he acknowledged the importance of addressing unjust social systems, he
also emphasized individual spiritual transformation, maintaining traditional devotional practices alongside
social action. This integrated approach, neither reducing faith to politics
nor divorcing it from social reality, would later characterize his

(05:47):
episcopal leadership and ultimately his papal vision. After nearly a
decade of parish ministry, Provost's superiors recognized his intellectual gifts
and pastoral wisdom, appointing him as a professor at the
Augustinian Seminary in Lima. In this role, he helped form
a new generation of Peruvian priests, bringing his on the
ground pastoral experience into dialogue with theological education. Former students

(06:12):
remember his courses as intellectually rigorous yet deeply practical, always
connecting abstract theological concepts with concrete pastoral application. As a
seminary professor, Provost was known for challenging the artificial divide
between academic and pastoral theology. He insisted that theological reflection
must be grounded in the lived experiences of communities, particularly

(06:36):
those on the margins. At the same time, he pushed
back against anti intellectual tendencies within pastoral circles, arguing that
rigorous theological thinking was essential for effective ministry. This integrated
approach to theological education would later influence his appointments and
priorities as Prefect of the Dicastriy for Bishops and subsequently

(06:57):
as Pope. Provost's reputation as both an effective pastor and
a thoughtful theologian led to his appointment as Provincial of
the Augustinian Order in Peru in the mid nineteen nineties.
In this leadership role, he was responsible for overseeing all
Augustinian communities and ministries throughout the country. Those who worked
with him during this period often comment on his collaborative

(07:18):
leadership style. Rather than imposing his vision from above, He
created structures for shared discernment and decision making, ensuring that
those affected by decisions had a voice in making them.
As Provincial Provost also demonstrated administrative skills that would serve
him well in later ecclesiastical roles. He inherited a province
facing financial challenges and internal tensions, but managed to stabilize

(07:41):
its finances while fostering a renewed sense of common purpose
among the friars. His approach combined pragmatic problem solving with
spiritual discernment, addressing practical issues while keeping focus on the
order's core mission and charism. Perhaps the most significant aspect
of Provost's provincial leadership was his emphasis on inculturation, the

(08:02):
process of rooting the gospel and religious life in local
cultural contexts. Under his guidance, the Augustinian communities in Peru
became increasingly Peruvian in their membership, leadership, and cultural expressions.
While respecting the order's universal traditions, he encouraged adaptations that
reflected Peru's diverse cultural heritage, particularly its indigenous and Mestizo elements.

(08:24):
This commitment to inculturation was evident in the liturgical and
devotional practices he promoted. Traditional Andean music, symbols and artistic
expressions were incorporated into worship. Local feast days and customs
were honoured alongside the universal liturgical calendar. These adaptations weren't
merely esthetic, but reflected a deeper theological conviction that God's

(08:46):
revelation doesn't erase cultural diversity, but rather finds unique expression
within diverse human contexts. Prevost's leadership capabilities and cross cultural
competence eventually brought him to international attention. Within the Augustinian Order.
In nineteen ninety nine, he was elected Prior General of
the Order, becoming the first American to hold this position.

(09:07):
Though this role required him to relocate to Rome, his
heart remained in Peru, and he maintained close connections with
the communities he had served. Many Peruvians saw his elevation
not as a departure, but as an opportunity for their
experiences and perspectives to be represented at the highest levels
of church leadership. Despite his new global responsibilities, Provost returned

(09:29):
frequently to Peru, particularly to rural and indigenous communities that
held special significance in his spiritual journey. During one such
visit to an Andean village, he participated in a traditional
Earth honoring ceremony alongside Catholic rituals, a physical embodiment of
his approach to inculturation that recognized the spiritual wisdom present
in indigenous traditions while bringing them into dialogue with Catholic faith.

(09:53):
After completing his term as Prior General, Privost made a
decision that surprised many rather than accepting a prestigi his
position in Rome or returning to the United States, he
chose to return to Peru. This choice reflected his deep
attachment to the country and its people, as well as
his preference for direct pastoral engagement over administrative roles. His
return was celebrated by the communities he had served, who

(10:16):
saw in his choice an affirmation of their importance and dignity.
Provosts returned to Peru, however, would be brief. In twenty fourteen,
Pope Francis appointed him Bishop of Ccheiclio, a diocese in
northern Peru with approximately eight hundred thousand Catholics. This appointment
marked a new chapter in his ministry, expanding his responsibilities
beyond his religious order to the broader diocesan church. It

(10:39):
also signaled Pope Francis's trust in Provost's pastoral approach, which
aligned closely with the Pontiff's vision of a poor church
for the poor. As Bishop of Ceiclio, Provost built upon
the pastoral principles he had developed during his years as
a missionary and religious superior. His episcopal ministry was characterized
by accessibility. He was known for maintaining an open door

(10:59):
policy and regularly visiting remote parishes that had rarely seen
a bishop. He prioritized the formation of lay leaders, establishing
programs that empowered the laity to take greater responsibility for
the church's mission and ministry. One of the most significant
initiatives of Provost's episcopal ministry was his response to environmental
challenges affecting his diocese. C Ciclo faced serious issues related

(11:22):
to water quality, deforestation, and the impact of extractive industries
on local communities. Rather than addressing these as purely technical
or political matters, Prevost framed them as moral and spiritual concerns,
connecting them to Catholic social teaching and Pope Francis's encyclical
Laudado c. Under his leadership, the dioceses launched educational campaigns

(11:44):
about environmental stewardship, supported communities affected by environmental degradation, and
even took public positions on controversial mining and agricultural projects.
This ecological focus, unusual for a Peruvian bishop at that time,
reflected both his responsiveness to law concerns and his alignment
with the global priorities articulated by Pope Francis. Prevost's approach

(12:05):
to episcopal ministry also reflected his experiences with Peru's political
volatility and violence. Having arrived during the height of the
Shining Path insurgency and witnessed the authoritarian tendencies of the
Fujimori regime, he was deeply conscious of the Church's responsibility
to be a voice for human dignity and democratic values.

(12:25):
When political tensions rose or human rights were threatened, he
spoke out clearly, though always framing his interventions in terms
of gospel principles rather than partisan politics. What distinguished Prevost's
leadership as Bishop of Cheiclio, and what would later characterize
his papal ministry was his ability to balance universal church
teaching with local pastoral application. He upheld traditional Catholic doctrine

(12:48):
while adapting pastoral approaches to local realities. For instance, while
maintaining church teaching on marriage, he implemented pastoral programs for
divorced and remarried Catholics that emphasized a company and inclusion. Similarly,
he upheld the church's pro life position while ensuring that
women facing crisis pregnancies received compassionate support rather than judgment.

(13:10):
Throughout his time in Peru, Provost maintained a personal lifestyle
characterized by simplicity and accessibility. Even as a bishop, he
lived in modest quarters, drove an inexpensive car, and was
known to carry his own luggage and make his own coffee.
These weren't calculated gestures, but expressions of a spirituality formed
through decades of proximity to Peru's poor majority. This authentic

(13:32):
simplicity would remain with him as he ascended to higher
positions in the church hierarchy. As Provost's tenure as Bishop
of Chaclio progressed, he increasingly became a bridge figure between
the Latin American Church and the global Catholic leadership. His
unique background, born and raised in the United States but
deeply formed by Latin American Catholicism, positioned him to interpret

(13:54):
these different ecclesiastical cultures to each other. Pope Francis recognized
this capacity, appointing him to several Vatican commissions and consultative
bodies before eventually calling him to Rome in a more
permanent capacity. Looking back on Provosts two decades in Peru,
several themes emerged that would profoundly shape his later leadership
as Pope Leo the fourteenth. First, his immersion in a

(14:16):
culture different from his own fostered a genuine appreciation for
the Church's global diversity and a commitment to inculturation. Second,
his direct experience of poverty and inequality developed his commitment
to social justice as integral to the Gospel. Third, his
need to navigate complex political and social environments honed his
diplomatic skills and his ability to speak prophetically while avoiding

(14:39):
partisan entanglements. Perhaps most fundamentally, Provost's Peruvian years transformed his
understanding of the Church itself. He moved from seeing the
church primarily as an institution that dispenses sacraments and teachings
to envisioning it as a community of disciples journeying together,
with a particular responsibility to center the experiences and voices

(15:00):
of those on the margins. This ecclesiological vision, deeply aligned
with Pope Francis's concept of cinidality, would later become central
to his papal teaching and governance. What remains remarkable about
Provost's missionary period is that it was not merely a
stepping stone in his ecclesiastical career, but a genuine spiritual
and pastoral formation that transformed him from the inside out.

(15:24):
The future Pope Leo the fourteenth was shaped not primarily
in Roman curial offices or academic institutions, but in the parishes, communities,
and landscapes of Peru. The wisdom he gained there, through
successes and failures, joys and hardships, provided the foundation for
his later global leadership. As we conclude our exploration of
Robert Provost's transformative years in Peru, we can see how

(15:46):
these experiences prepared him for the responsibilities that awaited him
in Rome. His appointment as Prefect of the Diecastri for
Bishops would give him unprecedented influence over the selection of
church leaders worldwide, and eventually his election as Pope Leo
the fourteenth would position him to bring the perspectives and
priorities he developed in Peru to the universal Church. Thanks

(16:06):
for listening to Pope Leo the fourteenth. If you've enjoyed
this exploration of Robert Prevost's missionary years in Peru, please
subscribe to hear our next episode, where we'll examine his
rise through the church hierarchy and the vision he brought
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